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Surely if it had been possible to give proof of cruelty, tyranny, bloodthirstiness, deceit, or guile, the record of these deeds would have filled the pages of the paid traducers; but contemporaries, who loved Elagabalus too well for his generosity, charm, and beauty, would know better. The only course open to the writers, therefore, was to attack personal habits of which the outside world knew little and cared less, because they were habits that affected no one save the boy’s familiars, who were perfectly free to depart if they objected to his manners or conversation.

As regards the later compilers of Imperial histories, mention must be made of Zosimus and Zonaras, the twelfth-century editors of Cassius Dio, who, however, add little to our knowledge. They are of a certain value because they omit many of the scandals before produced, while the same may be said for Aurelius Victor and the Breviarium of Eutropius.

The Church historians make little mention of the period; they were undisturbed by persecutions, and had no emperor or praefect to abuse. They were, in fact, so busy inventing the difficulty of the diphthong and developing Pauline theories on the doctrine and position of Christ, that they had but little time for the real facts of life and progress around them. Origen is a slight exception, but then his pride had been flattered by a summons to Court, where, Eusebius tells us, he discussed astronomical theology with the now visionary Julia Mamaea—who seems to have aped her aunt, Julia Pia, in these matters. Origen’s pride was further flattered by the dignity of a Praetorian escort on the journey to Antioch—he does not mention the return voyage—which was certainly a most astonishing honour, for which one would like to have other than sacerdotal confirmation.